The Bible History, Old Testament by Alfred Edersheim Volume VI

105 Pages·2000·0.37 MB·English

The Bible History, Old Testament
by Alfred Edersheim

Volume VI
The Reign of Ahab to the
Decline of the Two Kingdoms
TABLE OF CONTENTS

PREFACE

CHAPTER 1 - AHAB, KING OF ISRAEL Three Years' Famine in Israel –– Elijah meets Obadiah and Ahab –– The
Gathering on Mount Carmel –– the Priests of Baal - Description of their Rites –– Elijah prepares the Sacrifice –– The
Answer by Fire –– Israel's Decision –– Slaughter of the Priests of Baal –– The Cloud not bigger than a Man's Hand ––
Elijah runs before Ahab to Jezreel

CHAPTER 2 - Different Standpoint of the Old and the New Testament –– analogy between Elijah and John the Baptist
–– Jezebel threatens Elijah's Life –– The Prophet's Flight –– His Miraculous Provision –– Analogy between Moses and
Elijah - Elijah at Mount Horeb –– The Divine Message and Assurance to Elijah –– Call of Elisha.

CHAPTER 3 - General effect of Elijah's Mission –– The Two Expeditions of Syria and the Twofold Victory of Israel -
Ahab releases Ben-hadad –– The Prophet's Denunciation.

CHAPTER 4 - The Vineyard of Naboth –– Murder of Naboth –– The Divine Message by Elijah –– Ahab's Repentance.

CHAPTER 5 - AHAB AND AHAZIAH, (EIGHTH AND NINTH) KINGS OF ISRAEL. JEHOSHAPHAT,
(FOURTH) KING OF JUDAH. - The Visit of Jehoshaphat to Ahab –– The Projected Expedition against Ramoth-
Gilead –– Flattering Predictions –– Micaiah –– The Battle of Ramoth-Gilead –– Death of Ahab.

CHAPTER 6 - JEHOSHAPHAT, (FOURTH) KING OF JUDAH. - The Reproof and Prophecy of Jehu –– Resumption
of the Reformation in Judah –– Institution of Judges and of a Supreme Court in Jerusalem –– Incursion of the Moabites
and their Confederates –– National Fast and the Prayer of the King –– Prophecy of Victory –– The March to Tekoa ––
Destruction of the Enemy –– The Valley of Berakhah –– Return to Jerusalem.

CHAPTER 7 - JEHOSHAPHAT, (FOURTH) KING OF JUDAH, AHAZIAH AND (JEHORAM) JORAM, (NINTH
AND TENTH) KING OF ISRAEL - The Joint Maritime Expedition to Ophir –– Ahaziah's Reign and Illness –– The
proposed Inquiry of Baal-zebub –– The Divine Message by Elijah –– Attempts to Capture the Prophet, and their Result
- Elijah appears before the King –– Death of Ahaziah –– Accession of Joram –– The Ascent of Elijah –– Elisha takes
up his Mantle

CHAPTER 8 - ELISHA THE PROPHET - Return to Jericho –– Healing of the Waters of Jericho –– Judgment
on the Young Men at Bethel –– Settlement in Samaria

CHAPTER 9 - JEHOSHAPHAT, (FOURTH) KING OF JUDAH - JORAM, (TENTH) KING OF ISRAEL - The Allied
Expedition against Moab –– The Moabite Stone –– Lessons of its Inscription –– The March through the Wilderness of
Edom - Want of Water –– Interview with Elisha –– Divine Deliverance –– Defeat of Moab –– The Siege of Kir-
haraseth –– Mesha offers up his Son –– Withdrawal of the Allies.

CHAPTER 10 - THE MINISTRY OF ELISHA AS THE PERSONAL REPRESENTATIVE OF THE LIVING GOD
IN ISRAEL - The Prophet's Widow and her Miraculous Deliverance –– The Shunammite and Elisha –– The God-given
Child –– His Death and Restoration to Life –– Elisha at Gilgal –– "Death in the Pot" –– The Man from Baal-Shalisha
–– God's sufficient and unfailing Provision for His own.

CHAPTER 11 - Illustration and Confirmation of Biblical History from the Assyrian Monuments –– The Deliverance of
Syria through Naaman –– Naaman's Leprosy and Journey to Samaria –– Elisha's Message to Joram and to Naaman ––
Naaman's Healing and Twofold Request –– Gehazi's Deceit and Conviction.
CHAPTER 12 - Two Wonderful Manifestations of God's Presence with His Prophet: The Interposition on behalf of
"the Sons of the Prophets" by the banks of Jordan, and that in the deliverance of Elisha at Dothan –– Influence of
Elisha's Ministry –– The Syrians led blinded into Samaria –– The Conduct of the King and of the Prophet.

CHAPTER 13 - Siege of Samaria by the Syrians –– Terrible Straits and Tragedy in the City –– The King sends to slay
Elisha, but arrests his Messenger –– Announced Deliverance, and Judgment on the Unbelieving "Lord" –– The
Discovery by the Four Lepers –– Flight of the Syrians –– Relief of Samaria –– The Unbelieving trodden to Death in the
Gate.

CHAPTER 14 - CLOSE OF ELISHA'S PUBLIC MINISTRY: THE BEGINNING OF JUDGMENT - The Shunammite
on her Return from Philistia restored to her Property –– Elisha's Visit to Damascus –– The Embassy of Hazael ––
Prediction of Future Judgment –– The Murder of Ben-hadad and accession of Hazael.

CHAPTER 15 - JEHORAM AND AHAZIAH, (FIFTH AND SIXTH) KINGS OF JUDAH JORAM, (TENTH) KING
OF ISRAEL - Accession of Jehoram –– Murder of the Royal Princes - Introduction of the service of Baal in Judah ––
Revolt of Edom –– And of Libnah –– The Writing from Elijah - Incursion of the Philistines and Arabs –– Death of
Jehoram –– State of Public Feeling.

CHAPTER 16 - JORAM AND JEHU, (TENTH AND ELEVENTH) KINGS OF ISRAEL AHAZIAH, (SIXTH) KING
OF JUDAH - Accession of Ahaziah –– Character of his Reign –– Expedition of Joram and Ahaziah against Hazael, and
taking of Ramoth-Gilead –– Joram returns Wounded to Jezreel –– Visit of Ahaziah –– Jehu anointed King –– March on
Jezreel –– Joram killed –– Death of Ahaziah –– Jezebel killed –– Fulfillment of the Divine sentence by Elijah.

CHAPTER 17 - JEHU, (ELEVENTH) KING OF ISRAEL ATHALIAH, (SEVENTH) QUEEN OF JUDAH - Murder
of the "Sons" of Ahab and Joram –– Destruction of the adherents of Ahab in Jezreel –– March on Samaria –– Slaughter
of the "Brethren" of Ahaziah –– Jehonadab the son of Rechab –– Meaning of the Rechabite movement –– The Feast of
Baal at Samaria –– Destruction of the Worshippers –– Character of the Reign of Jehu –– Decline of the Northern
Kingdom –– Commencing Decline of the Southern Kingdom.
PREFACE

THE present Volume of this Bible History traces the period of the commencing decline alike in the kingdom of Israel
and in that of Judah, although in the latter its progress was retarded by the gracious faithfulness of God in regard to the
house of David, and by seasons of temporary repentance on the part of the people. The special interest of the period lies
in this, that it was critical of the future of the nation. And of this its history also bears evidence in the more marked and
direct – we had almost, said, realistic - interpositions, or, perhaps more correctly, self-manifestations on the part of the
God of Israel: whether by more emphatic evidence of His constant Presence and claims, or in the more continuous
mission and direct qualifications of the Prophets whom He commissioned.

This, as indicated in a previous Volume, accounts for the intensified miraculous character of that Biblical period -
notably in connection with the history of Elijah and Elisha. For such prophetic mission was necessary, if in a crisis –
when destruction, or at least severest judgment, was impending, or else national recovery, and with it great expansion
of national influence - Israel was to be roused to a realization of the truth at issue, such as was, for example, presented
by Elijah at the sacrifice on Mount Carmel. And not only as regarded that fundamental truth, but also its application to
all the details of public and private life in Israel. In this, therefore, we find the rational vindication - we avoid the
obnoxious designation, apologetic - of the otherwise strange, and certainly exceptional, manifestation of miraculous
prophetic power in so many private as well as public affairs. In the state of Israel, and at that period, an Elijah and an
Elisha were required, and, if required, their mission and their message must be thus evidenced: alike before all friends
and against all gainsayers.

If, from this point of view, the application of the miraculous during this period, in private as well as in public concerns,
is not, as some would have it, a retrogression, it marks in other and more important aspects a great progression - and
that towards the perfectness of the New Testament. We must explain what we mean by a seeming retrogression. Very
markedly the Old Testament history differs from all others, which in their earliest stages are legendary, in this, that
whereas in them the miraculous is introduced in what may be called the prehistoric period, then speedily, almost
abruptly, to cease; it is otherwise in that of the Old Testament. The patriarchal history (notably that of Isaac and Jacob)
has comparatively less of the miraculous. It appears in the desert-history of new-born Israel, and on their entrance in
the land. It disappears again in great measure, to reappear once more in manner altogether unprecedented at the period
of which this Volume treats – that is, at a comparatively advanced time, when the history of Israel runs parallel to the
trustworthy records of that of other nations as perpetuated on their monuments. Assuredly, this has its various lessons
in regard to the credibility of the miraculous in the Old Testament. Most notably this, which, as before stated, marks
that, which to some seems a retrogression, as a real progression: that the miraculous now stands with increasing
clearness in direct connection with moral relationship towards God. So to speak: the miraculous inter-positions are now
not so much for Israel as to Israel; not so much on behalf of Israel as such, but whether in judgment or in mercy, with
direct reference and application to Israel's moral and spiritual condition. And this, as we have said, points to the
perfectness of the New Testament, in which the relation of God to each soul, as well as to the Church, and the spiritual
condition of the soul, or of the Church: the outward and the inward, are correlative.

Thus, in the wider application, these miraculous elements in the history of Israel are themselves prophecies, of which
the fulfillment is in Christ. Thus much must for the present suffice - the more so, as in the next Volume (which will
conclude the Old Testament History) the opportunity will necessarily present itself for larger retrospect and wider
survey. It only remains to add that the treatment of the subject in this Volume will be found in accordance with the
progressive plan of this work, repeatedly indicated in previous Volumes. Alike the critical and exegetical notes will be
found more frequent and more full, and the general treatment more detailed, and designed for more advanced readers.
A new element in the present Volume is the light brought to bear on this period from the ancient monuments. We live
in days when more attention than ever before is given to the critical study of the Old Testament; in days also when
attacks are chiefly directed against the trustworthiness, the credibility, and, as it seems to us, the Divine Authority, in its
true sense, of the Old Testament.

There are those, we will gladly believe, who can disjoint, and in logical connection with it, re-interpret the Old
Testament, and yet retain their full faith in its direct Divine character, and in its preparation for the Christ. We must
frankly confess that we are not of their number. There is, indeed, a general Divine character in the Old Testament, and a
general preparation in it for the New, whatever historical views we may take of it, or whatever interpretations we may
give of it. We would even advance beyond this, and say that Christ and Christianity have their absolute truth, quite
irrespective of the Old Testament. But to us at least Jesus of Nazareth as the Christ is the direct outcome of the Old
Testament, as well as its higher fulfillment: not only "a light to lighten the Gentiles," but, and even in this very respect
also: "the glory of Thy people Israel."

ALFRED EDERSHEIM
8, Bradmore Road, Oxford:
1st November, 1885.
THE HISTORY OF JUDAH AND ISRAEL FROM THE SACRIFICE ON CARMEL.
CHAPTER 1

AHAB, KING OF ISRAEL - Three years' Famine in Israel - Elijah meets Obadiah and Ahab - The Gathering on Mount
Carmel - The Priests of BaaI - Description of their Rites - The time of the Evening Sacrifice - Elijah prepares the
Sacrifice - Elijah's Prayer - The Answer by Fire - Israel's Decision - Slaughter of the Priests of Baal- The Cloud not
bigger than a Man's Hand - Elijah runs before Ahab to Jezreel.
(1 Kings 18)

THREE and a half years had passed since the ban of Elijah had driven clouds and rain from the sky of Israel, and the
dry air distilled no dew on the parched and barren ground (comp. Luke 4:25; James 5:171 ). Probably one of these years
had been spent by the prophet in the retirement of Wadi Cherith; another may have passed before the widow's son was
restored from death to life; while other eighteen months of quiet may have followed that event.

Surely, if ever, the terrible desolation which the prophet's word had brought upon the land must by this time have had
its effect upon Israel. Yet we meet no trace of repentance in king or people: only the sullen silence of hopeless misery.
What man could do, had been attempted, but had signally failed. As the want and misery among the people became
more pressing, King Ahab had searched both the land and all neighboring countries for Elijah, but in vain (1 Kings
18:10), while Jezebel had wreaked her impotent vengeance on all the prophets of Jehovah on whom she could lay
hands, as if they had been Elijah's accomplices, to be punished for what she regarded as his crime. If all the
representatives of Jehovah were exterminated, His power could no longer be exercised in the land, and she would at the
same time crush resistance to her imperious will, and finally uproot that hated religion which was alike the charter of
Israel's spiritual allegiance and of civil liberty. Yet neither Ahab nor Jezebel succeeded. Though Elijah was near at
hand, either in Ahab's dominions or in those of Jezebel's father, neither messenger nor king could discover his place of
retreat. Nor could Jezebel carry out her bloody design. It affords most significant illustration of God's purpose in raising
up "prophets," and also of the more wide sense in which we are here to understand that term, that such was their
number, that, however many the queen may have succeeded in slaying, at least a hundred of them could still be hid, by
fifties, in the limestone caverns with which the land is burrowed. And this, we infer, must have been in the immediate
neighborhood of the capital, as otherwise Obadiah (the "servant of Jehovah"), the pious governor of Ahab's palace
(comp. 1 Kings 4:6; 2 Kings 18:18; Isaiah 22:15), could scarcely have supplied their wants without being detected (1
Kings 18:4). Nor was Obadiah the only one in Israel who "feared Jehovah," though his position may have been more
trying than that of others. As we know, there were still thousands left in Israel who had not bowed to Baal (1 Kings
19:18).

But there was at least one general effect throughout the land of this terrible period of drought. Every one must have
learned that it had followed upon the announcement of Elijah; every one must have known what that announcement had
been, with all concerning Jehovah and His prophet that it implied; and, lastly, if no general repentance had taken place,
every one must at least have been prepared for the grand decisive trial between God and Baal, which was so soon to
take place. And still the weary days crept on as before; the sun rose and sank on a cloudless sky over an arid land; and
there was no sign of change, nor hope of relief. It was summer. Jezebel had left the palace of Samaria, and was in her
delicious cool summer-residence at Jezreel, to which more full reference will be made in the sequel (comp. 1 Kings
18:45, 46; and the inference from 1 Kings 21:2). But Ahab was still in Samaria, busy with cares, caused by the state of
the land. This temporary absence of Jezebel explains not only Ahab's conduct, but how he went to meet Elijah,
attempted no violence, and even appeared in person on Mount Carmel. So great was the strait even in Samaria itself,
that the king was in danger of losing every horse and mule, whether for the public or his own service. To discover if
any fodder were left in the country, the king and Obadiah were each to make careful survey of part of the land. Obadiah
had not proceeded far on his mission, when the sight least expected - perhaps least desired - presented itself to his view.
It was none other than Elijah, who had been Divinely directed to leave Sarepta and meet Ahab. As there is not anything
in Holy Scripture without meaning and teaching, we may here mark, that, when this is assigned by the Lord as the
reason for Elijah's mission: "I will send rain upon the ground" (1 Kings 18:1), it is intended to teach that, although it
was Jehovah Himself (and not Elijah, as the Rabbis imagine) who held "the keys of the rain," yet He would not do
anything except through His chosen messenger.
Obadiah could have no difficulty in immediately recognizing Elijah, even if he had not, as seems most likely, met him
before. With lowliest reverence he saluted the prophet, and then received command to announce his presence to Ahab.
But timid and only partially enlightened, although God-fearing, as Obadiah was, this was no welcome message to him.
Ahab had so long and so systematically sought for Elijah, that Obadiah could only imagine the prophet had been
miraculously removed from shelter to shelter, just in time to save him from being detected by the messengers of Ahab.
In point of fact, we know that such was not the case; but those who have lost the habit of seeing God in the ordinary
Providence of everyday life - as is the case with all who are conformed to the world - are too often in the habit of
looking for things strange, or for miracles, and thus become at the same time superstitious and unbelieving. What - so
argued Obadiah - if, after he had intimated Elijah's presence to the king, the prophet were once more miraculously
removed? Would he not have to pay with his life for Elijah's escape; would not suspicious Ahab or bloodthirsty Jezebel
wreak their vengeance on him as an abettor of the prophet? Most groundless fears these, as all which are prompted by
the faint-heartedness of partially enlightened piety; and so Elijah hastened to assure him, not, as it seems to us, without
a touch of pitying reproof. The meeting which followed between the king of Israel and the representative of Jehovah
was characteristic of each. It is a mistake to suppose, as interpreters generally do, that the words with which Ahab
accosted Elijah, "Art thou the one2 who troubleth Israel?" were intended to frighten the prophet by a display of
authority.

Even Ahab could not have imagined that such would be their effect. It seems rather like an appeal. See what thou hast
done; and what now? In truth, a man such as Ahab must have felt it difficult to know how to address the prophet. But
Elijah was not, even momentarily, to be drawn into a personal controversy. With a sharp reproof, which pointed out
that it was not he but the sin of Ahab and of his house which had brought trouble upon Israel, he directed the king to
gather unto Mount Carmel the representatives of all Israel, as well as the 450 prophets of Baal and the 400 prophets of
Astarte who enjoyed the special favor of the queen.

Putting aside for the moment the thought of the overruling guidance of God in the matter, it is not difficult to
understand why Ahab complied with Elijah's direction. Naturally he could not have anticipated what turn matters
would take. Certain it was that the land was in a terrible strait from which, if any one, Elijah alone could deliver it.
Should he provoke him to fresh judgments by a refusal? What was there to fear from one unarmed man in presence of a
hostile assembly? If Elijah could remove the curse, it was worth any temporary concession; if he refused or failed, the
controversy with him would be easily settled, and that with popular approbation. Besides these, there may have been
other secondary reasons for Ahab's compliance. As we have noticed, Jezebel was not then in Samaria; and Ahab may
have felt that secret misgiving which is often the outcome of superstition rather than of partial belief. Lastly, he may at
the moment have been under the influence of the overawing power of Elijah. It could scarcely have been otherwise in
the circumstances.

That day Carmel witnessed one of the grandest scenes in the history of Israel. Three such scenes on mountain-tops
stand out before the mind: the first on Mount Sinai, when the Covenant was made by the ministry of Moses; the second
on Mount Carmel, when the Covenant was restored by the ministry of Elijah; the third on "the Mount of
Transfiguration," when Moses and Elijah bare worshipful witness to the Christ in Whom and by Whom the Covenant
was completed, transfigured, and transformed. In each case the scene on the Mount formed the high point in the life
and mission of the agent employed, from which henceforth there was a descent, save in the history of Christ, where the
descent to Gethsemane was in reality the commencement of the ascent to the Right Hand of God. Moses died and was
buried at the Hand of God, Elijah went up with chariot of fire; Jesus died on the cross. Yet whereas from the mountain-
top Moses and Elijah really descended, so far as their work and mission were concerned, the seeming descent of Jesus
was the real ascent to the topmost height of His work and glory.

No spot in Palestine is more beautiful, more bracing, or healthful than Carmel, "the Park-like." Up in the northwest, it
juts as a promontory into the Mediterranean, rising to a height of five hundred feet. Thence it stretches about twelve
miles to the S.S.E., rising into two other peaks. The first of these, about four miles from the promontory, is not less than
1740 feet high. Still further to the south-east is a third peak, 1687 feet high,3 which to this day bears the name of El-
Mahrakah, or "place of burning" (sacrifice).

This, there can scarcely be a doubt, was the place of Elijah's sacrifice. Let us try to realize the scene. On whichever side
the mountain be ascended, the scene is one of unsurpassed beauty. The rich red soil, where not cultivated, is covered by
a thick brushwood of luxurious evergreens. Not only flowering trees and delicious fragrant herbs, but all the flora of the
North of Palestine seems gathered in this favored spot. So early as November, the crocus, narcissus, pink cistus, and
large daisy are in bloom, and the hawthorn in bud. In spring, wild tulips, dark red anemones, pink phlox, cyclamen,
purple stocks, marigolds, geranium, and pink, yellow, and white rock-roses make it bright with gay coloring. For
numerous springs trickle along the foot of the mountain and fertilize the soil. Ascending to El-Mahrakah we catch
glimpses of cliffs, which in some places descend sheer down to the plain. At last we reach a plateau where at the edge
of a steep slope there is a perennial well, filled with water even in the driest season. Yet a little higher rises another
plateau of rich soil, shaded by olives; and finally we reach the topmost peak, a semi-isolated knoll. This was the place
of the two altars; that of Baal, and that ruined one of Jehovah restored by Elijah, and dating from before the building of
the Temple, when such worship was lawful. On the plateau beneath, under the shade of the olives, full in view of the
highest altar-peak, were on the one side Elijah, and on the other King Ahab, the priests of Baal, and the people. Yet a
little lower was the well whence the water for Elijah's sacrifice was drawn. Some 1400 feet beneath, where the rapid
descent is close to steep precipices and by sharp crags, rolls that "ancient river" Kishon, where the wild slaughter of the
priests of Baal formed the closing scene in the drama of that day. But up on the topmost altar-height what an outlook!
Westwards over Carmel and far to the sandhills around Caesarea; northwards, the Galilean hills, Lebanon and Hermon;
eastwards, across the plain of Esdraelon, some six miles off, to Jezreel, - further away, to Shunem, Endor, Nain, Tabor,
Nazareth, and even distant Gilead. A theater this truly befitting what was to be enacted on it.

Among those who on that day had gathered under the olives on that shady plateau just beneath the topmost peak, the
four hundred priests of Astarte were not found. Whether they had shrunk from the encounter, or had deemed it
inconsistent with the wishes of their spiritual patroness, the queen, to appear on such an occasion, certain it is that they
were not with their four hundred and fifty colleagues of the priesthood of Baal. These must have been conspicuous
amid king, courtiers, and the motley gathering from all parts of the land, by their white dresses and high pointed caps.
Over against them, his upper garment of black camel-hair girt with a leathern girdle, stood the stern figure of the
prophet; in the foreground was King Ahab. It was, indeed, a unique gathering, a wondrous array of forces, a day of
tremendous import. To this Elijah had bidden king, priests, and people, and he left them not long in doubt of his object.
First, he turned to the people with these words, which must have alike shown them their real condition and appealed to
their judgment: "How long halt ye" (pass ye from one to the other4 ) "as to the two opinions" (divisions, parties5)?

If Jehovah be the Elohim - go after Him; but if the Baal, go after him! To an appeal so trenchantly true there could in
the then condition of the public mind be no answer. Their very appearance on Mount Carmel was an attestation of this
mental passing to and fro on the part of Israel - irrational, unsatisfactory, and self-condemnatory (Deuteronomy 6:4,
etc.). But the question of Elijah also formed a most apt preparation for what was to follow. The two divided opinions
were now to be brought to the test of truth; the two parties to measure their strength. Let Israel see and decide!

In the breathless silence that ensued upon this challenge Elijah now stood forward, and pointing to the white-robed
crowd of priests over against him, he recalled to king and people that he and he only remained - that is, in active office
and open profession6 - a prophet of Jehovah. Single-handed, therefore, he would go to the contest, if contest of power it
were against that multitude. Power! They worshipped as God the powers of nature:7 let them then make trial on whose
side the powers which are in nature were arrayed.

Let this be the test: the priests of Baal on their side, and he on his, would each choose a bullock and prepare it for
sacrifice, but not kindle the fire beneath, "and it shall be the Elohim who shall answer by fire, He is the Elohim." A
shout of universal assent greeted the proposal. In the circumstances it would be of the greatest practical importance that
the futility of Baal-worship should be exhibited in the fullest manner. This explains the details of all that follows.
Besides, after a whole day's vain appliance of every resource of their superstition, the grandeur of Jehovah's majestic
interposition would also make the deeper impression. But although from Elijah's point of view it was important that the
priests of Baal should first offer their sacrifice, the proposition was one to which no objection could be taken, since
Elijah not only gave them the choice of the sacrificial animal, but they were many as against one. Nor could they
complain so far as regarded the test proposed by Elijah, since their Baal was also the god of fire, the very Sun-god.8

Now commenced a scene which baffles description. Ancient writers have left us accounts of the great Baal-festivals,
and they closely agree with the narrative of the Bible, only furnishing further details. First rose a comparatively
moderate, though already wild, cry to Baal; followed by a dance around the altar, beginning with a swinging motion to
and fro.9
The howl then became louder and louder, and the dance more frantic. They whirled round and round, ran wildly
through each other's ranks, always keeping up a circular motion, the head low bent, so that their long dishevelled hair
swept the ground. Ordinarily the madness now became infectious, and the onlookers joined in the frenzied dance. But
Elijah knew how to prevent this. It was noon - and for hours they had kept up their wild rites. With cutting taunts and
bitter irony Elijah now reminded them that, since Baal was Elohim, the fault it must lie with them. He might be
otherwise engaged, and they must cry louder. Stung to madness, they became more frantic than before, and what we
know as the second and third acts in these feasts ensued. The wild howl passed into piercing demoniacal yells. In their
madness the priests bit their arms and cut themselves with the two-edged swords which they carried and with lances.10

As blood began to flow the frenzy reached its highest pitch, when first one, then others, commenced to "prophesy,"
moaned and groaned, then burst into rhapsodic cries, accusing themselves, or speaking to Baal, or uttering incoherent
broken sentences. All the while they beat themselves with heavy scourges, loaded or armed with sharp points, and cut
themselves with swords and lances - sometimes even mutilated themselves - since the blood of the priests was
supposed to be specially propitiatory with Baal.

Two more hours had this terrible scene lasted - and their powers of endurance must have been all but exhausted. The
sun had long passed its meridian, and the time of the regular evening-sacrifice in the Temple of Jehovah at Jerusalem
had come. From the accounts of Temple-times left us we know that the evening sacrifice was offered "between the
evenings," as it was termed - that is, between the downgoing of the sun and the evening.11

In point of fact the service commenced between two and three p.m. It must have been about the same time when Elijah
began the simple yet solemn preparations for his sacrifice. Turning from the frantic priests to the astonished people, he
bade them draw nigh. They must gather around him, not only in order to be convinced that no deception was practiced,
but to take part with him, as it were, in the service. And once more Israel was to appear as the Israel of old in happier
times, undivided in nationality as in allegiance to Jehovah. This was the meaning of his restoring the broken place of
former pious worship by rolling to it twelve of the large pieces of rock that strewed the ground, according to the
number of the tribes. And as he built the altar, he consecrated it by prayer: "in the name of Jehovah." Next, the soft
crumbling calcareous soil around the altar was dug into a deep and wide trench. Then the wood, and upon it the pieces
of the sacrifice were laid in due order. And now, at the prophet's bidding, willing hands filled the pitchers from the well
close by.12 Once, twice, thrice he poured the water over the sacrifices, till it ran down into the trench, which he also
filled. This, as we suppose, not merely to show the more clearly that the fire, which consumed the sacrifice in such
circumstances, was sent from heaven, but also for symbolic reasons, as if to indicate that Israel's penitent confession
was poured upon the offering.

And now a solemn silence fell on the assembly. The sun was going down, a globe of fire, behind Carmel, and covered
it with purple glow. It was the time of the evening sacrifice. But Jehovah, not Elijah, would do the miracle; the Hand of
the living God Himself must be stretched out. Once more it was prayer which moved that Hand. Such prayer was not
heard before - so calm, so earnest, so majestic, so assured, so strong. Elijah appeared in it as only the servant of
Jehovah, and all that he had previously done as only at His Word: but Jehovah was the covenant-God, the God of
Abraham, of Isaac, and of Israel, manifesting Himself as of old as the Living and True, as Elohim in Israel: the
conversion of Israel to Him as their God being the great object sought for.13

He had said it, and, as when first the Tabernacle was consecrated (Leviticus 9:24), or as when King Solomon (1
Chronicles 21:26; 2 Chronicles 7:1) brought the first offering in the Temple which he had reared to Jehovah, so now
the fire of Jehovah leaped from heaven, consumed the sacrifice and the wood, enwrapped and burnt up the limestone
rocks of which the altar was constructed, and with burning tongue licked up even the water that was in the trench. One
moment of solemn silence, when all who had seen it fell in awe-stricken worship on their faces; then a shout which
seemed to rend the very air, and found its echo far and wide in the glens and clefts of Carmel: "Jehovah, He the
Elohim! Jehovah, He the Elohim!"

And so Israel was once more converted unto God. And now, in accordance with the Divine command in the Law
(Deuteronomy 13:13; 17:2, etc.), stern judgment must be executed on the idolaters and seducers, the idol-priests. The
victory that day must be complete; the renunciation of Baal-worship beyond recall. Not one of the priests of Baal must
escape. Down the steep mountain sides they hurried them, cast them over precipices, those fourteen hundred feet to the
river Kishon, which was reddened with their blood.14
But up on the mountain-top lingered King Ahab, astonished, speechless, himself for the time a convert to Jehovah. He
also was to share in the sacrifice; he was to eat the sacrificial meal. But it must be in haste, for already Elijah heard the
sighing and low moaning of the wind in the forest of Carmel. Himself took no part in the feast. He had other bread to
eat whereof they wot not. He had climbed the topmost height of Carmel out of sight of the king. None had
accompanied him save his servant, whom tradition declares to have been that son of the widow of Sarepta who had
been miraculously restored to life. Most fitting minister, indeed, he would have been in that hour.\ Once more it was
agonizing prayer - not once, but seven times repeated.15

At each break in it the faithful attendant climbed the highest knoll, and looked earnestly and anxiously over the broad
expanse of the sea, there full in view. At last it had come - a cloud, as yet not bigger than a man's hand. But when God
begins to hear prayer, He will hear it abundantly; when He gives the blessing, it will be without stint. Ahab must be up,
and quick in his chariot, or the rain, which will descend in floods, will clog the hard ground, so that his chariot would
find it difficult to traverse the six miles across the plain to the palace of Jezreel. And now as the foot of the mountain
was reached, the heaven was black with clouds, the wind moaned fitfully, and the rain came in torrents. But the power
of Jehovah16 was upon the Tishbite.

He girded up his loins and ran before the chariot of Ahab. On such a day he hesitated not to act as outrunner to the
convert-king; nay, he would himself be the harbinger of the news to Jezreel. Up to the entrance of Jezreel he heralded
them; to the very gate of Jezebel's palace he went before them, like the warning voice of God, ere Ahab again
encountered his tempter. But there the two must part company, and the king of Israel must henceforth decide for
himself to whom he will cleave, whether to Jehovah or to the god of Jezebel.